, Research Paper

One of ancient Greece s tragic dramas in entitled The Bacchae, written by Euripides. Many larger and deeper philosophical positions are expressed in the drama. The secret plan contains many addresss, and one might believe at certain points that they would be the moral. The existent lesson, nevertheless, is about impossible to specify. Euripides uses a manner of composing that is heavy with phantasmagoric inside informations that are non present in other Grecian calamities. On page 21, lines 506-7, the remark How make you populate? What are you making? Who are you? You don Ts know! helps the reader to grok what the drama is all about when looked at from a critical point of position.

Dionysus, throughout the drama speaks in a term that is about misanthropic. His tone is mocking and at times sarcastic. Many times in the drama, he refers to himself in the 3rd individual to rise the sense of his power that the characters receive in the drama, every bit good as do himself out to be a courier of Dionysus, non the God himself. He encourages all to allow out their true nature. As a God in ancient Greece, he stood for vino and inebriation, rapture, sexual being, dance, and lunacy. It is hinted many times throughout the reading that Dionysus has a retaliation motivation. It is as if he wants to penalize the population of Thebes for non taking his true power earnestly. When he appeared on Earth, he could hold made himself look like an all powerful Gods, but alternatively took on the signifier of a aberrant young person and a doormat. He is irrational and one can pick up a sense of his wrath toward the people. Knowing all this, when Dionysus said, How do populate? What are you making? Who are you? You don Ts know! it is easier to specify the significance behind the statement.

Dionysus knew all along what his program was against the people of Thebes. He besides knew precisely how everything was traveling to turn out. It was his program wholly along to penalize the people for non handling him like the genuinely powerful God he was. He used Pentheus and a sort of forfeit, and the adult females he drove to

the mountains as his pawns. He used to adult females because he knew that the true power in the metropolis ballad in the adult females of the houses, non the work forces. City life without them would fall apart. When Dionysus said this, it was to demo Pentheus that he knew all of those things about himself, and that Pentheus knew none of those things. It helped weaken Pentheus s confidence in himself in his responsibilities.

There is, nevertheless a deeper philosophical significance to this statement. Pentheus at the beginning of the drama is portrayed as a strong self-confident adult male. He didn T like the fact that the adult females had found power in themselves. Pentheus had a side of him that he was possibly afraid to demo to the universe until a enchantment was cast upon him by Dionysus. Although Pentheus looked like the more dominant adult male, he was in fact the weaker. He was manipulated by Dionysus and his interior ground was broken. He had the love for the Bacchae, but had to stamp down it because of the societal reverberations. He was a tough cat on the outside, but he felt he had to conceal his failings. This helps impel one of the subjects of the drama, true ego versus false ego. Dionysus finally broke Pentheus s confidence and maleness when he persuaded Pentheus to dress like a adult female in order to infiltrate the adult females s mountain. When Dionysus was walking Pentheus to the mountain, there was a sense of jeer when Dionysus says that Pentheus will be carried in his female parent s weaponries ( pg. 40, line 966 ) . The deeper philosophical significance is found in the fact that the many subjects of the drama are expressed behind it. Subjects such as visual aspect versus world, god versus person, adult male versus adult female, and good versus immorality.

Deep philosophical positions are expressed in Euripides s play The Bacchae. The addresss and certain points in the secret plan aid exemplify the subjects, every bit good as the moral. The statement How make you populate? What are you making? Who are you? You don Ts know! helps in the comprehension of the deeper philosophical positions in this drama that are non present other Grecian calamities.